Kant’s Critical Philosophy: Pure and Practical Reason

Posted on Nov 30, 2024 in Philosophy and ethics

Critique of Pure Reason: Transcendental Aesthetic

Transcendental aesthetic judgments are synthetic a priori in mathematics. Aesthetics means sensitivity, to perceive, to know. What do I know and how does it work? I direct my attention to capture experience. My mind has two a priori elements: space and time, which help me know objects. As God did not apply space and time, I do not know. What forms my mind, space, and time, is called the Form of Sensitivity or pure intuitions.

Transcendental Analytic

This concerns a priori judgments in physics. My mind creates concepts called categories, pure concepts of understanding. Categories are broad concepts that do not provide knowledge by themselves; they are given by conocimiento. Phenomenon: What I can see and hear, to which I apply space, time, and categories. Noumenon: The part of the object that cannot be perceived because space, time, or categories cannot be applied. The noumenon indicates the limits of knowledge. Conclusion: Synthetic judgments a priori are possible in physics.

Transcendental Dialectic: Metaphysics

There are no a priori synthetic judgments here. My knowledge comes from Sensitivity + Knowledge. Sensibility comes from experience, called “conocimiento.” Conocimiento is a matter of a priori elements (space-time-category) formed by my mind. The subject of metaphysics is being, divided into three parts: self/soul, God, and world. These emerge from generalization. The problem of metaphysics is what happens to sensible objects when they are not sensed, as these three concepts are not from experience (a posteriori). Kant calls these the Ideas of Reason. My mind creates them, and metaphysics treats them as if they came from knowledge. It can be deduced: “From the idea of God: there must be God. From the idea of Soul, it must be immortal.” However, metaphysics cannot be a science because it results from illusions, errors of reason.

Religion, Politics, and Education
  • Religion: Morality and religion are similar for Kant. Personal autonomy is essential; everyone must think about their religion. Religion cannot contradict reason. Religions favoring reason are called Deist.
  • Politics: Governments opposing individual freedom are worthless. Theology should not dictate politics or philosophy.
  • Education: Education is essential for society, reconciling freedom and discipline. It must have an ideal view, serving intellectually and morally, with a humanistic perspective. Education is more effective than revolution for solving societal problems.

Critique of Practical Reason

Ethics and morals: What should I do?

  1. Morality has two basic concepts: autonomy and heteronomy. Kant’s ethics are less heteronomous; the law is not given by another. Autonomous moral law is self-given.
  2. Ethics can be formal or material. Kant’s ethics are formal, not focusing on content. Autonomy is independent and formal.
  3. Good will is good in itself, without any external purpose. Actions should be done according to duty and goodwill. The intent, not the action, determines right or wrong. This duty must be a universal law. Humans must act out of duty, respecting the law, independent of experience (a priori). Moral autonomy is necessarily autonomous and formal.

To behave well, I use practical reason: theory has nothing to do with behavior. Ethical judgments are imperative.

  • Hypothetical: Seeking an end (not valid) because it is heteronomous morality.
  • Categorical: Autonomous moral ethics. Do things because they should be done.

Kant’s aim for society: THE MAN: dignity. Treating man as a man is called the kingdom of ends. A society where the Church and state do not dictate actions is ideal. Reason involves:

  • Freedom: I decide how to act; this is basic to the noumenon of man.
  • Immortality of the soul: The soul must be immortal for meaning.
  • Existence of God: God must exist because moral ethics requires it. God is a judge.